大般若波羅蜜多經

02

– “Subhuti! There are great bodhisattvas who, although they have seen a Buddha perhaps a hundred times, a thousand times, or many hundreds of thousands of times, and have also extensively cultivated generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna in the presence of those Buddhas and their disciples, nevertheless employ attainment as an expedient means. Therefore, they are unable to train in the profound prajnaparamita, up to and including the perfection of generosity.

“Subhuti! When such great bodhisattvas hear this profound prajnaparamita, they immediately rise from their seats, leave the assembly, and depart.

“Subhuti! By disparaging this profound prajnaparamita, these great bodhisattvas also disparage the Buddhas. Having abandoned this profound prajnaparamita, they also abandon the Buddhas.

“Subhuti! Even now, within this assembly, there are people of this kind. When they hear me expound the profound prajnaparamita, their minds take no delight in it, and they leave the assembly and depart. Why is this? It is because, in previous lives, when these good men and good women heard the profound prajnaparamita, they likewise departed. In this life, when they hear this prajnaparamita, through the force of their past karma from previous lives, they again depart.

“Subhuti! These good men and good women are not in harmony with this profound prajnaparamita in body, speech, or mind. Because of this, they create unwholesome karma, and their corrupt wisdom and delusion increase.

Because they create unwholesome karma and their delusion and corrupt wisdom increase, when they hear this profound prajnaparamita, they malign it, regard it as an obstruction, and cast it aside. By maligning, regarding as an obstruction, and casting aside this prajnaparamita, they thereby malign and cast aside the knowledge of all aspects possessed by all Buddhas of the past, future, and present. Because they malign, regard as an obstruction, and cast aside the knowledge of all aspects possessed by all Buddhas of the past, future, and present, they create, increase, and incur the karma of being deprived of the true Dharma.

“Because they create, increase, and incur the karma of being deprived of the true Dharma, they fall into the great hells. For a very long time—perhaps more than a hundred years, more than a thousand years, more than a hundred thousand years, more than a hundred million years, many tens of billions of years, many hundreds of billions of years, many tens of trillions of years, or many hundreds of trillions of quadrillions of years—they undergo great and intensely agonizing sufferings in the great hells.

“Because their offenses are grave, within this world they pass from one great hell to another great hell and, from before the fire, water, and wind calamities arise until the present, undergo great and intensely agonizing sufferings. If the fire, water, and wind calamities of this world arise while their karma of being deprived of the true Dharma has still not been exhausted, then after death they are reborn in a world in another direction, where they likewise remain in great hells such as these for a long time—perhaps many hundreds of years, many thousands of years, or even many hundreds of trillions of quadrillions of years—undergoing great and intensely agonizing sufferings in those great hells.

“Because their offenses are grave, in that other world they pass from one great hell to another great hell and, from before the fire, water, and wind calamities arise until the present, undergo great and intensely agonizing sufferings. If the fire, water, and wind calamities of that other world arise while their karma of being deprived of the true Dharma has still not been exhausted, then after death they are reborn in a world in yet another direction, where they likewise remain in great hells such as these for a long time—perhaps many hundreds of years, many thousands of years, or even many hundreds of trillions of quadrillions of years—undergoing great and intensely agonizing sufferings in those great hells.

“Because their offenses are grave, in that other world they pass from one great hell to another great hell and, from before the fire, water, and wind calamities arise until the present, undergo great and intensely agonizing sufferings. Thus, in successive rebirths, they pass throughout all the worlds of the ten directions, undergoing great and intensely agonizing sufferings in the great hells.

“If the fire, water, and wind calamities of those worlds throughout the ten directions arise while their karma of being deprived of the true Dharma has still not been exhausted, then after death they are reborn in the great hells of this world. They pass from one great hell to another great hell and, from before the fire, water, and wind calamities arise until the present, undergo great and intensely agonizing sufferings. If the fire, water, and wind calamities of this world arise while their karma of being deprived of the true Dharma has still not been exhausted, then after death they are reborn in other worlds throughout the ten directions, where they undergo great and intensely agonizing sufferings in the great hells. In this way, they revolve in samsara for immeasurable kalpas.

“When the karmic force of being deprived of the true Dharma becomes weaker, they escape from the hells and fall into the animal realm. For a long time—perhaps many hundreds of years, many thousands of years, or even many hundreds of trillions of quadrillions of years—they assume animal bodies and undergo every kind of suffering from injury, terror, oppression, and so forth.

“Because their offenses have not yet been exhausted, within this world they pass from one perilous and dreadful place to another and, from before the fire, water, and wind calamities arise until the present, undergo every kind of suffering from injury, terror, oppression, and so forth. If the three calamities destroy this world while their karmic force of being deprived of the true Dharma has still not been exhausted, then after death they are reborn in a world in another direction, where they likewise remain in the animal realm for a long time—perhaps many hundreds of years, many thousands of years, or even many hundreds of trillions of quadrillions of years—assuming animal bodies and undergoing every kind of suffering from injury, terror, oppression, and so forth.

“Because their offenses have not yet been exhausted, in that other world they pass from one perilous and dreadful place to another and, from before the fire, water, and wind calamities arise until the present, undergo every kind of suffering from injury, terror, oppression, and so forth. If the three calamities destroy that world while their karmic force of being deprived of the true Dharma has still not been exhausted, then after death they are reborn in worlds in other directions, where they likewise remain in the animal realm for a long time—perhaps many hundreds of years, many thousands of years, or even many hundreds of trillions of quadrillions of years—assuming animal bodies and undergoing every kind of suffering from injury, terror, oppression, and so forth.

“Because their offenses have not yet been exhausted, in those worlds in other directions they pass from one perilous and dreadful place to another and, from before the fire, water, and wind calamities arise until the present, undergo every kind of suffering from injury, terror, oppression, and so forth. Thus, in successive rebirths, they pass throughout all the worlds of the ten directions, assuming animal bodies and undergoing every kind of suffering from injury, terror, oppression, and so forth.

If the three calamities destroy those worlds throughout the ten directions while their karmic force of being deprived of the true Dharma has still not been exhausted, then after death they are reborn in the animal realm of this world. They pass from one perilous and dreadful place to another and, from before the fire, water, and wind calamities arise until the present, undergo every kind of suffering from injury, terror, oppression, and so forth.

If the three calamities destroy this world while their karmic force of being deprived of the true Dharma has still not been exhausted, then after death they are again reborn in other worlds throughout the ten directions, where they undergo many sufferings in the animal realm. In this way, the cycle continues for immeasurable kalpas.

“When the karmic force of being deprived of the true Dharma becomes weaker, they escape from the animal realm and fall into the realm of ghosts. For a long time—perhaps many hundreds of years, many thousands of years, or even many hundreds of trillions of quadrillions of years—they undergo every kind of wasting suffering from hunger and thirst in the realm of hungry ghosts...”

Because his offenses have not yet been exhausted, in this world he passes from one realm of hungry ghosts to another, and from the time before the fire kalpa, water kalpa, and wind kalpa arise until the present, he undergoes every kind of suffering from hunger, thirst, and emaciation… If, when this world is destroyed by the three calamities, the karmic force arising from his disparagement of the true Dharma has still not been exhausted, then after death he is reborn in another world in another direction, where he likewise remains in the realm of hungry ghosts for a long time—perhaps many hundreds of years, many thousands of years, or even many hundreds of thousands of koṭis of millions of years—and undergoes every kind of suffering from hunger, thirst,

and emaciation in the realm of hungry ghosts…

Because his offenses have not yet been exhausted, in that world he passes from one realm of hungry ghosts to another, and from the time before the fire kalpa, water kalpa, and wind kalpa arise until the present, he undergoes every kind of suffering from hunger, thirst, and emaciation… If, when that world is destroyed by the three calamities, the karmic force arising from his disparagement of the true Dharma has still not been exhausted, then after death he is reborn in another world in another direction, where he likewise remains in the realm of hungry ghosts for a long time—perhaps many hundreds of years, many thousands of years, or even many hundreds of thousands of koṭis of millions of years—and undergoes every kind of suffering from hunger, thirst,

and emaciation in the realm of hungry ghosts…

Because his offenses have not yet been exhausted, throughout other worlds he passes from one realm of hungry ghosts to another, and from the time before the fire kalpa, water kalpa, and wind kalpa arise until the present, he undergoes every kind of suffering from hunger, thirst, and emaciation…. Proceeding successively in this way throughout all the worlds of the ten directions, he undergoes every kind of suffering from hunger, thirst, and emaciation in the realms of hungry ghosts...

If, when the other worlds of the ten directions are destroyed by the three calamities, the karmic force arising from his disparagement of the true Dharma has still not been exhausted, then after death he is again reborn in the realm of hungry ghosts in this world. Passing from one realm of hungry ghosts to another, from the time before the fire kalpa, water kalpa, and wind kalpa arise until the present, he undergoes every kind of suffering from hunger, thirst, and emaciation...

If, when this world is destroyed by the three calamities, the karmic force arising from his disparagement of the true Dharma has still not been exhausted, then after death he is again reborn in the realms of hungry ghosts throughout the other worlds of the ten directions, where he undergoes many sufferings. Thus he wanders through cyclic existence for immeasurable kalpas.

When the karmic force arising from his disparagement of the true Dharma is nearly exhausted, he leaves the realm of hungry ghosts and is born among human beings. Although he obtains a human existence, he belongs to an inferior class. That is, he may be born into a family of the blind or deaf, a family of servants, a family of corpse-bearers, a family of butchers, a family of fishermen or hunters, a family of artisans, a family of performers, a family holding wrong views, or a base family that follows evil disciplines.

Or he may receive a body without eyes, ears, nose, tongue, hands, or feet; he may be blind, mute, or deaf, afflicted with tumors, sores, leprosy, palsy, or insanity; he may be savage, hunchbacked, or have shortened or mutilated limbs and deficient faculties; his complexion may be dark, sallow, and withered; he may be foolish and devoid of wisdom, and whatever he does, others ridicule and despise him. Or he may be born in a place where he cannot hear the name of the Buddha, the name of the Dharma, the name of the Sangha, the name of a bodhisattva, or the name of a pratyekabuddha.

Or he may be born in a dark world without day or night, where no light can be seen, in a perilous, foul, evil, and poisonous place. Why is this?

Subhuti! Because the karma he created and increased by disparaging the true Dharma is exceedingly deep and grave, he must fully undergo such undesirable fruits of suffering. Their kinds are so numerous that it would be difficult to describe them completely.

At that time, Sariputra said to the Buddha:

– Blessed One! The Tathagata has often taught that the five gravest offenses are the five acts of immediate retribution. You now speak of a sixth offense: creating and increasing the karma of destroying the true Dharma. Is it equal to the five acts of immediate retribution?

The Buddha said:

– Sariputra! The karma of destroying the true Dharma is exceedingly coarse and grave; the five acts of immediate retribution cannot be compared with it. That is, when a person hears the profound prajnaparamita being taught, he does not believe it but reviles and disparages it, saying:

“This was not taught by the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones. It is not Dharma, it is not discipline, and it is not the teaching of the Great Teacher. We should not train in these words.”

Such a reviler of the Dharma reviles the prajnaparamita himself and also teaches immeasurable sentient beings to revile it. He ruins himself and causes others to ruin themselves. He drinks poison himself and causes others to drink it. He deprives himself of the blissful fruits of birth in the heavens and liberation, and causes others to lose them as well. He plants his own feet in the fiery pit of hell and also binds the feet of others within the fiery pit of hell. He himself neither believes nor understands the profound prajnaparamita and teaches others neither to believe nor understand the profound prajnaparamita. He himself sinks into the ocean of suffering and causes others to sink into the ocean of suffering.

Sariputra! With regard to such profound prajnaparamita, I do not even wish those who revile the true Dharma to hear its name, much less would I teach it to them.

Sariputra! I do not even permit good men and good women who abide in the bodhisattva vehicle to hear the names of those who revile the true Dharma, much less to see them; how could I permit them to dwell together? Why is this?

Sariputra! You should know that those who revile the profound prajnaparamita are called destroyers of the true Dharma. After death, they will fall among beings of darkness, like filthy black slugs: defiled themselves, they also defile others, like a heap of stinking excrement. Whoever believes and follows the words of one who destroys the true Dharma will undergo the great sufferings described above.

Sariputra! You should know that those who destroy the profound prajnaparamita are themselves beings destined for hell, the animal realm, and the realm of hungry ghosts. They will certainly undergo boundless, extremely grave, and intense suffering. Therefore, the wise should not revile the profound prajnaparamita.

Then Sariputra again said to the Buddha:

– Blessed One! For what reason do you only say that such destroyers of the true Dharma will fall into the great hells, the animal realm, and the realm of hungry ghosts and undergo suffering for a long time, without describing the forms and physical characteristics they will possess?

The Buddha said:

– Sariputra! Enough! The forms they will assume in the lower realms in future lives because they destroyed the true Dharma should not be described. Why is this?

Sariputra! If I were to describe fully the forms that destroyers of the true Dharma will assume in the lower realms in future lives, those who heard this would surely be terrified. They would vomit hot blood and might even lose their lives; or they would suffer like people near death, their minds tormented by sorrow as though pierced by poisoned arrows, and their bodies gradually withering like grass struck by frost. Fearing that, upon hearing of the grave suffering and hideous bodies resulting from the offense of destroying the true Dharma, they would be so terrified that their bodies would disintegrate and they would lose their lives, I compassionately refrain from describing to them the bodily forms and appearances resulting from the offense of destroying the true Dharma.

Sariputra said:

– I beseech the Blessed One to describe the forms that destroyers of the true Dharma will assume in the lower realms in future lives, so as to admonish and instruct people in the future, enabling them to understand that reviling the Dharma brings great suffering and thus preventing them from committing this offense.

The Buddha said:

– Sariputra! What I have already taught is sufficient as a clear admonition. That is, when good men and good women… in the future hear me say that those who create, increase, and bring to completion the karma of destroying the true Dharma will fall into the great hells, the animal realm, and the realm of hungry ghosts, undergoing suffering for a long time in each of those realms, this will be sufficient for them to guard themselves carefully and refrain from reviling the true Dharma.

Then Sariputra said to the Buddha:

– Reverently, yes, World-Honored One! Reverently, yes, Well-Gone One! In future ages, when good men and good women of pure nature hear the Buddha teach that those who slander the true Dharma will incur prolonged suffering, this will serve as a clear admonition to them: they would rather relinquish their own lives than ever slander the true Dharma. They should not cause themselves to undergo such suffering hereafter.

At that time, the Venerable Subhuti said to the Buddha:

– World-Honored One! If wise good men and good women hear the Buddha say that those who slander the true Dharma will undergo great and prolonged suffering in future lives, they will carefully guard their bodily, verbal, and mental karma. They will not dare to malign or destroy the true Dharma, fearing that they will fall into the three evil realms and undergo prolonged suffering. Remaining there for ages, they will not see a Buddha, hear the true Dharma, encounter the Sangha, or be born in a land where a Buddha is present. Even if born in the human realm, they will be poor and lowly, ugly and foolish, with deficient faculties, and no one will believe or accept anything they say.

The Venerable Subhuti again said to the Buddha:

– World-Honored One! Is it not through repeatedly committing evil verbal karma that one creates and increases the karma resulting in deprivation of the true Dharma?

The Buddha said:

– Subhuti! So it is! So it is! It is indeed through the habitual repetition of evil verbal karma that one creates and increases the karma resulting in deprivation of the true Dharma. Within my true Dharma and Vinaya, there will be foolish renunciants who, although they honor me as their Great Teacher, will malign and destroy the profound prajnaparamita that I have taught.

Subhuti! You should know that anyone who slanders the profound prajnaparamita thereby slanders the unsurpassed, complete, perfect enlightenment of all Buddhas. Whoever slanders the unsurpassed, complete, perfect enlightenment of all Buddhas thereby slanders the all-aspect wisdom of all Buddhas of the past, future, and present.

Whoever slanders the all-aspect wisdom of all Buddhas of the past, future, and present thereby slanders all Tathagatas, Arhats, and Perfectly Enlightened Ones. Whoever slanders all Tathagatas, Arhats, and Perfectly Enlightened Ones thereby slanders the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Bhikshu Sangha. Whoever slanders the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Bhikshu Sangha thereby slanders the right view of the world.

Whoever slanders the right view of the world thereby slanders the paramitas of generosity, pure morality, patience, diligence, meditation, and prajnaparamita; also slanders inner emptiness through the emptiness of the absence of self-nature; and also slanders the four foundations of mindfulness through the Noble Eightfold Path. In this way, such a person also slanders the Tathagata's ten powers through the eighteen unique qualities of a Buddha, and also slanders the wisdom of all phenomena, the wisdom of the aspects of the paths, and all-aspect wisdom.

Because that person slanders all-aspect wisdom, they incur immeasurable, innumerable, and boundless karmic offenses. Because they incur immeasurable, innumerable, and boundless karmic offenses, they must undergo immeasurable, innumerable, and boundless great sufferings throughout all the realms of hell beings, animals, ghosts, and humans.

The Venerable Subhuti again said to the Buddha:

– World-Honored One! For what reasons do those foolish ordinary beings slander the profound prajnaparamita in this way?

The Buddha said:

– Subhuti! For four reasons, those foolish ordinary beings slander the profound prajnaparamita in this way. What are the four?

First, because they are deluded by evil maras, those foolish ordinary beings slander the profound prajnaparamita in this way.

Second, because they neither believe in nor understand the profound Dharma, those foolish ordinary beings slander the profound prajnaparamita in this way.

Third, because they do not diligently apply themselves, are intoxicated by and attached to the five skandhas, and are taken under the influence of evil spiritual friends, those foolish beings slander the profound prajnaparamita in this way.

Fourth, because they harbor much anger, delight in committing evil deeds, are habitually arrogant, and disdain others, those foolish beings slander the profound prajnaparamita in this way.

Subhuti! Because those foolish beings possess these four conditions, they slander the profound prajnaparamita in this way. Consequently, they must undergo immeasurable suffering in the future.

The Venerable Subhuti again said to the Buddha:

– World-Honored One! Foolish beings in the world do not diligently apply themselves, are taken under the influence of evil spiritual friends, have not planted roots of goodness, and are endowed with all manner of evil conduct. Therefore, it is truly difficult for them to believe in and understand the profound prajnaparamita taught by the Buddha.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. Foolish beings in the world do not diligently apply themselves, are taken under the influence of evil spiritual friends, have not planted roots of goodness, and are endowed with all manner of evil conduct. Therefore, it is truly difficult for them to believe in and understand the profound prajnaparamita that I have taught.

The Venerable Subhuti again said to the Buddha:

– World-Honored One! In what way is this prajnaparamita so profound that it is difficult to believe in and difficult to understand?

The Buddha said:

– Subhuti! Form is neither bound nor released. Why? Because the nonexistence of form is the self-nature of form. Feeling, perception, formations, and consciousness are neither bound nor released. Why? Because the nonexistence of feeling, perception, formations, and consciousness is the self-nature of feeling, perception, formations, and consciousness.

Subhuti! The eye ayatana through the mind ayatana are neither bound nor released. Why? Because the nonexistence of the eye ayatana through the mind ayatana is the self-nature of the eye ayatana through the mind ayatana. The form ayatana through the dharma ayatana are neither bound nor released. Why? Because the nonexistence of the form ayatana through the dharma ayatana is the self-nature of the form ayatana through the dharma ayatana.

Subhuti! The eye dhatu through the mind dhatu are neither bound nor released. Why?

Because the nonexistence of the eye dhatu through the mind dhatu is the self-nature of the eye dhatu through the mind dhatu. The form dhatu through the dharma dhatu are neither bound nor released. Why?

Because the nonexistence of the form dhatu through the dharma dhatu is the self-nature of the form dhatu through the dharma dhatu. The eye-consciousness dhatu through the mind-consciousness dhatu are neither bound nor released. Why?

Because the nonexistence of the eye-consciousness dhatu through the mind-consciousness dhatu is the self-nature of the eye-consciousness dhatu through the mind-consciousness dhatu. Eye-contact through mind-contact are neither bound nor released. Why?

Because the nonexistence of eye-contact through mind-contact is the self-nature of eye-contact through mind-contact. The feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are neither bound nor released. Why?

Because the nonexistence of the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition is the self-nature of the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition.

Subhuti! The paramita of generosity through prajnaparamita are neither bound nor released. Why? Because the nonexistence of the paramita of generosity through prajnaparamita is the self-nature of the paramita of generosity through prajnaparamita.

Subhuti! Inner emptiness through the emptiness of the absence of self-nature are neither bound nor released. Why? Because the nonexistence of inner emptiness through the emptiness of the absence of self-nature is the self-nature of inner emptiness through the emptiness of the absence of self-nature.

Subhuti! The four foundations of mindfulness through the Noble Eightfold Path are neither bound nor released. Why? Because the nonexistence of the four foundations of mindfulness through the Noble Eightfold Path is the self-nature of the four foundations of mindfulness through the Noble Eightfold Path.

Subhuti! Thus, up to the ten powers of the Tathagata and the eighteen distinctive qualities of a Buddha are neither bound nor released. Why? Because the nature of nonexistence of the ten powers of the Tathagata and the eighteen distinctive qualities of a Buddha is their own nature.

Subhuti! All-knowledge is neither bound nor released. Why? Because the nature of nonexistence of all-knowledge is the own nature of all-knowledge. Knowledge of the aspects of the path and knowledge of all aspects are neither bound nor released. Why? Because the nature of nonexistence of knowledge of the aspects of the path and knowledge of all aspects is their own nature.

Furthermore, Subhuti! Past form is neither bound nor released. Why? Because the nature of nonexistence of past form is the own nature of past form. Past feeling, perception, formations, and consciousness are neither bound nor released. Why? Because the nature of nonexistence of past feeling, perception, formations, and consciousness is their own nature.

Thus, up to past all-knowledge is neither bound nor released. Why? Because the nature of nonexistence of past all-knowledge is the own nature of past all-knowledge. Past knowledge of the aspects of the path and knowledge of all aspects are neither bound nor released. Why? Because the nature of nonexistence of past knowledge of the aspects of the path and knowledge of all aspects is their own nature.

Subhuti! Future form is neither bound nor released. Why? Because the nature of nonexistence of future form is the own nature of future form. Future feeling, perception, formations, and consciousness are neither bound nor released. Why? Because the nature of nonexistence of future feeling, perception, formations, and consciousness is their own nature.

Thus, up to future all-knowledge is neither bound nor released. Why? Because the nature of nonexistence of future all-knowledge is the own nature of future all-knowledge. Future knowledge of the aspects of the path and knowledge of all aspects are neither bound nor released. Why? Because the nature of nonexistence of future knowledge of the aspects of the path and knowledge of all aspects is their own nature.

Subhuti! Present form is neither bound nor released. Why? Because the nature of nonexistence of present form is the own nature of present form. Present feeling, perception, formations, and consciousness are neither bound nor released. Why? Because the nature of nonexistence of present feeling, perception, formations, and consciousness is their own nature.

Thus, up to present all-knowledge is neither bound nor released. Why? Because the nature of nonexistence of present all-knowledge is the own nature of present all-knowledge. Present knowledge of the aspects of the path and knowledge of all aspects are neither bound nor released. Why? Because the nature of nonexistence of present knowledge of the aspects of the path and knowledge of all aspects is their own nature.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Those beings who do not diligently apply themselves, who have not planted roots of goodness, who are not endowed with wholesome roots, who are dominated by unwholesome friends, who are indolent and conceited, who follow the guidance of Mara, who are weak in effort, who have lost mindfulness, and who possess faulty wisdom truly find it difficult to believe and understand the profound prajnaparamita taught by the Buddha.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. Those beings who do not diligently apply themselves, who have not planted roots of goodness, who are not endowed with wholesome roots, who are dominated by unwholesome friends, who are indolent and conceited, who follow the guidance of Mara, who are weak in effort, who have lost mindfulness, and who possess faulty wisdom truly find it difficult to believe and understand the profound prajnaparamita that I have taught. Why is this?

Subhuti! The purity of form is precisely the purity of the fruit, and the purity of the fruit is precisely the purity of form. The purity of form and the purity of the fruit are neither two nor different, neither destroyed nor severed. The purity of feeling, perception, formations, and consciousness is precisely the purity of the fruit, and the purity of the fruit is precisely the purity of feeling, perception, formations, and consciousness. The purity of feeling, perception, formations, and consciousness and the purity of the fruit are neither two nor different, neither destroyed nor severed.

Thus, up to the purity of all the practices of great bodhisattvas is precisely the purity of the fruit, and the purity of the fruit is precisely the purity of all the practices of great bodhisattvas. The purity of all the practices of great bodhisattvas and the purity of the fruit are neither two nor different, neither destroyed nor severed. The purity of the unsurpassed, complete, perfect enlightenment of all Buddhas is precisely the purity of the fruit, and the purity of the fruit is precisely the purity of the unsurpassed, complete, perfect enlightenment of all Buddhas. The purity of the unsurpassed, complete, perfect enlightenment of all Buddhas and the purity of the fruit are neither two nor different, neither destroyed nor severed.

Furthermore, Subhuti! The purity of form is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of form. The purity of form and the purity of prajnaparamita are neither two nor different, neither destroyed nor severed. The purity of feeling, perception, formations, and consciousness is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of feeling, perception, formations, and consciousness. The purity of feeling, perception, formations, and consciousness and the purity of prajnaparamita are neither two nor different, neither destroyed nor severed.

Thus, up to the purity of all-knowledge is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of all-knowledge. The purity of all-knowledge and the purity of prajnaparamita are neither two nor different, neither destroyed nor severed. The purity of knowledge of the aspects of the path and knowledge of all aspects is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of knowledge of the aspects of the path and knowledge of all aspects. The purity of knowledge of the aspects of the path and knowledge of all aspects and the purity of prajnaparamita are neither two nor different, neither destroyed nor severed.

Furthermore, Subhuti! The purity of form is precisely the purity of omniscient knowledge, and the purity of omniscient knowledge is precisely the purity of form. The purity of form and the purity of omniscient knowledge are neither two nor different, neither destroyed nor severed. The purity of feeling, perception, formations, and consciousness is precisely the purity of omniscient knowledge, and the purity of omniscient knowledge is precisely the purity of feeling, perception, formations, and consciousness. The purity of feeling, perception, formations, and consciousness and the purity of omniscient knowledge are neither two nor different, neither destroyed nor severed.

Thus, up to the purity of all-knowledge is precisely the purity of omniscient knowledge, and the purity of omniscient knowledge is precisely the purity of all-knowledge. The purity of all-knowledge and the purity of omniscient knowledge are neither two nor different, neither destroyed nor severed. The purity of knowledge of the aspects of the path and knowledge of all aspects is precisely the purity of omniscient knowledge, and the purity of omniscient knowledge is precisely the purity of knowledge of the aspects of the path and knowledge of all aspects. The purity of knowledge of the aspects of the path and knowledge of all aspects and the purity of omniscient knowledge are neither two nor different, neither destroyed nor severed.

Furthermore, Subhuti! The purity of non-duality is itself the purity of form, and the purity of form is itself the purity of non-duality. The purity of non-duality and the purity of form are neither two nor different, neither destroyed nor severed. The purity of non-duality is itself the purity of feeling, perception, formations, and consciousness; and the purity of feeling, perception, formations, and consciousness is itself the purity of non-duality. The purity of non-duality and the purity of feeling, perception, formations, and consciousness are neither two nor different, neither destroyed nor severed.

Thus, extending up to the purity of non-duality being itself the purity of the knowledge of all things, and the purity of the knowledge of all things being itself the purity of non-duality. The purity of non-duality and the purity of the knowledge of all things are neither two nor different, neither destroyed nor severed. The purity of non-duality is itself the purity of the knowledge of the aspects of the paths and the knowledge of all aspects; and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects is itself the purity of non-duality. The purity of non-duality and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are neither two nor different, neither destroyed nor severed.

Furthermore, Subhuti! The purity of a self, a sentient being, and so forth, up to a knower and a seer, is itself the purity of form; and the purity of form is itself the purity of a self, a sentient being, and so forth, up to a knower and a seer. The purity of a self, a sentient being, and so forth, up to a knower and a seer, and the purity of form are neither two nor different, neither destroyed nor severed.

The purity of a self, a sentient being, and so forth, up to a knower and a seer, is itself the purity of feeling, perception, formations, and consciousness; and the purity of feeling, perception, formations, and consciousness is itself the purity of a self, a sentient being, and so forth, up to a knower and a seer. The purity of a self, a sentient being, and so forth, up to a knower and a seer, and the purity of feeling, perception, formations, and consciousness are neither two nor different, neither destroyed nor severed.

Thus, the purity of a self, a sentient being, and so forth, up to a knower and a seer, is itself the purity of the knowledge of all things; and the purity of the knowledge of all things is itself the purity of a self, a sentient being, and so forth, up to a knower and a seer. The purity of a self, a sentient being, and so forth, up to a knower and a seer, and the purity of the knowledge of all things are neither two nor different, neither destroyed nor severed.

The purity of a self, a sentient being, and so forth, up to a knower and a seer, is itself the purity of the knowledge of the aspects of the paths and the knowledge of all aspects; and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects is itself the purity of a self, a sentient being, and so forth, up to a knower and a seer. The purity of a self, a sentient being, and so forth, up to a knower and a seer, and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are neither two nor different, neither destroyed nor severed.

Furthermore, Subhuti! The purity of greed, hatred, and delusion is itself the purity of form; and the purity of form is itself the purity of greed, hatred, and delusion. The purity of greed, hatred, and delusion and the purity of form are neither two nor different, neither destroyed nor severed. The purity of greed, hatred, and delusion is itself the purity of feeling, perception, formations, and consciousness; and the purity of feeling, perception, formations, and consciousness is itself the purity of greed, hatred, and delusion. The purity of greed, hatred, and delusion and the purity of feeling, perception, formations, and consciousness are neither two nor different, neither destroyed nor severed.

Thus, extending up to the purity of greed, hatred, and delusion being itself the purity of the knowledge of all things, and the purity of the knowledge of all things being itself the purity of greed, hatred, and delusion. The purity of greed, hatred, and delusion and the purity of the knowledge of all things are neither two nor different, neither destroyed nor severed. The purity of greed, hatred, and delusion is itself the purity of the knowledge of the aspects of the paths and the knowledge of all aspects; and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects is itself the purity of greed, hatred, and delusion.

The purity of greed, hatred, and delusion and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are neither two nor different, neither destroyed nor severed.

Furthermore, Subhuti! Because form is pure, feeling is pure; and because feeling is pure, form is pure. The purity of form and the purity of feeling are neither two nor different, neither destroyed nor severed.

Thus, because feeling is pure, perception is pure. Because perception is pure, formations are pure. Because formations are pure, consciousness is pure.

Because consciousness is pure, the eye ayatana through the mind ayatana are pure. Because the mind ayatana is pure, the form ayatana through the Dharma ayatana are pure. Because the Dharma ayatana is pure, the eye dhatu through the mind dhatu are pure.

Because the mind dhatu is pure, the form dhatu through the Dharma dhatu are pure. Because the Dharma dhatu is pure, the eye-consciousness dhatu through the mind-consciousness dhatu are pure. Because the mind-consciousness dhatu is pure, eye-contact through mind-contact are pure.

Because mind-contact is pure, the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are pure. Because the feelings arising with mind-contact as condition are pure, ignorance through aging and death, sorrow, lamentation, suffering, grief, and distress are pure. Because aging and death, sorrow, lamentation, suffering, grief, and distress are pure, prajnaparamita through the perfection of generosity are pure.

Because the perfection of generosity is pure, inner emptiness through the emptiness of the absence of intrinsic nature are pure. Because the emptiness of the absence of intrinsic nature is pure, the four foundations of mindfulness through the Noble Eightfold Path are pure. Because the Noble Eightfold Path is pure, successively, the Buddha’s ten powers through the eighteen unique qualities of a Buddha are pure.

Because the eighteen unique qualities of a Buddha are pure, the knowledge of all things is pure. Because the knowledge of all things is pure, the knowledge of the aspects of the paths is pure. Because the knowledge of the aspects of the paths is pure, the knowledge of all aspects is pure.

Because the knowledge of all aspects is pure, the knowledge of the aspects of the paths is pure. The purity of the knowledge of the aspects of the paths and the purity of the knowledge of all aspects are neither two nor different, neither destroyed nor severed.

Furthermore, Subhuti! Because prajnaparamita is pure, form is pure; and because form is pure, omniscience is pure. Whether it is the purity of prajnaparamita, the purity of form, or the purity of omniscience, they are neither two nor different, neither destroyed nor severed. To elaborate fully, extending up to: because prajnaparamita is pure, the knowledge of all aspects is pure; and because the knowledge of all aspects is pure, omniscience is pure. Whether it is the purity of prajnaparamita, the purity of the knowledge of all aspects, or the purity of omniscience, they are neither two nor different, neither destroyed nor severed.

Thus, extending up to: because the perfection of generosity is pure, form is pure; and because form is pure, omniscience is pure. Whether it is the purity of the perfection of generosity, the purity of form, or the purity of omniscience, they are neither two nor different, neither destroyed nor severed. To elaborate fully, extending up to: because the perfection of generosity is pure, the knowledge of all aspects is pure; and because the knowledge of all aspects is pure, omniscience is pure. Whether it is the purity of the perfection of generosity, the purity of the knowledge of all aspects, or the purity of omniscience, they are neither two nor different, neither destroyed nor severed.

Subhuti! Because inner emptiness is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Whether it is the purity of inner emptiness, the purity of form, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted. This is to be extensively explained up to: because inner emptiness is pure, the knowledge of all aspects is pure; because the knowledge of all aspects is pure, the knowledge of all knowledge is pure. Whether it is the purity of inner emptiness, the purity of the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted.

Thus, up to: because the emptiness of the intrinsic nature of nonexistence is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Whether it is the purity of the emptiness of the intrinsic nature of nonexistence, the purity of form, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted. This is to be extensively explained up to: because the emptiness of the intrinsic nature of nonexistence is pure, the knowledge of all aspects is pure; because the knowledge of all aspects is pure, the knowledge of all knowledge is pure.

Whether it is the purity of the emptiness of the intrinsic nature of nonexistence, the purity of the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted.

Subhuti! Because the four foundations of mindfulness are pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Whether it is the purity of the four foundations of mindfulness, the purity of form, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted. This is to be extensively explained up to: because the four foundations of mindfulness are pure, the knowledge of all aspects is pure; because the knowledge of all aspects is pure, the knowledge of all knowledge is pure. Whether it is the purity of the four foundations of mindfulness, the purity of the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted.

Thus, up to: because the Noble Eightfold Path is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Whether it is the purity of the Noble Eightfold Path, the purity of form, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted. This is to be extensively explained up to: because the Noble Eightfold Path is pure, the knowledge of all aspects is pure; because the knowledge of all aspects is pure, the knowledge of all knowledge is pure. Whether it is the purity of the Noble Eightfold Path, the purity of the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted.

Subhuti! Thus, up to: because the Tathagata’s ten powers are pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Whether it is the purity of the Tathagata’s ten powers, the purity of form, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted. This is to be extensively explained up to: because the Tathagata’s ten powers are pure, the knowledge of all aspects is pure; because the knowledge of all aspects is pure, the knowledge of all knowledge is pure. Whether it is the purity of the Tathagata’s ten powers, the purity of the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted.

Thus, up to: because the eighteen exclusive qualities of a Buddha are pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Whether it is the purity of the eighteen exclusive qualities of a Buddha, the purity of form, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted. This is to be extensively explained up to: because the eighteen exclusive qualities of a Buddha are pure, the knowledge of all aspects is pure; because the knowledge of all aspects is pure, the knowledge of all knowledge is pure.

Whether it is the purity of the eighteen exclusive qualities of a Buddha, the purity of the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted.

Subhuti! Because the knowledge of all things is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Whether it is the purity of the knowledge of all things, the purity of form, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted. This is to be extensively explained up to: because the knowledge of all things is pure, the knowledge of all aspects is pure; because the knowledge of all aspects is pure, the knowledge of all knowledge is pure. Whether it is the purity of the knowledge of all things, the purity of the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted.

Thus, up to: because the knowledge of all aspects is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Whether it is the purity of the knowledge of all aspects, the purity of form, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted. This is to be extensively explained up to: because the knowledge of all aspects is pure, the knowledge of the aspects of the paths is pure; because the knowledge of the aspects of the paths is pure, the knowledge of all knowledge is pure.

Whether it is the purity of the knowledge of all aspects, the purity of the knowledge of the aspects of the paths, or the purity of the knowledge of all knowledge, they are neither two nor different, neither destroyed nor interrupted.

Furthermore, Subhuti! Because the knowledge of all knowledge is pure, form is pure; because form is pure, prajnaparamita is pure. Whether it is the purity of the knowledge of all knowledge, the purity of form, or the purity of prajnaparamita, they are neither two nor different, neither destroyed nor interrupted. This is to be extensively explained up to: because the knowledge of all knowledge is pure, the knowledge of all aspects is pure; because the knowledge of all aspects is pure, prajnaparamita is pure. Whether it is the purity of the knowledge of all knowledge, the purity of the knowledge of all aspects, or the purity of prajnaparamita, they are neither two nor different, neither destroyed nor interrupted.

Thus, up to: because the knowledge of all knowledge is pure, form is pure; because form is pure, the knowledge of all aspects is pure. Whether it is the purity of the knowledge of all knowledge, the purity of form, or the purity of the knowledge of all aspects, they are neither two nor different, neither destroyed nor interrupted. This is to be extensively explained up to: because the knowledge of all knowledge is pure, the knowledge of the aspects of the paths is pure; because the knowledge of the aspects of the paths is pure, the knowledge of all aspects is pure.

Whether it is the purity of the knowledge of all knowledge, the purity of the knowledge of the aspects of the paths, or the purity of the knowledge of all aspects, they are neither two nor different, neither destroyed nor interrupted.

Every phrase and sentence herein should be set forth fully according to the classifications and sequence given previously.

Furthermore, Subhuti! Because the conditioned is pure, the unconditioned is pure; because the unconditioned is pure, the conditioned is pure. Whether it is the purity of the conditioned or the purity of the unconditioned, they are neither two nor different, neither destroyed nor interrupted.

Furthermore, Subhuti! Because the past is pure, the future is pure; because the future is pure, the past is pure. Whether it is the purity of the past or the purity of the future, they are neither two nor different, neither destroyed nor interrupted.

Because the past is pure, the present is pure; because the present is pure, the past is pure. Whether it is the purity of the past or the purity of the present, they are neither two nor different, neither destroyed nor interrupted.

Because the future is pure, the present is pure; because the present is pure, the future is pure. Whether it is the purity of the future or the purity of the present, they are neither two nor different, neither destroyed nor interrupted.

Because the past is pure, the future and the present are pure; because the future and the present are pure, the past is pure. Whether it is the purity of the past or the purity of the future and the present, they are neither two nor different, neither destroyed nor severed.

Because the future is pure, the past and the present are pure; because the past and the present are pure, the future is pure. Whether it is the purity of the future or the purity of the past and the present, they are neither two nor different, neither destroyed nor severed.

Because the present is pure, the past and the future are pure; because the past and the future are pure, the present is pure. Whether it is the purity of the present or the purity of the past and the future, they are neither two nor different, neither destroyed nor severed.

Fascicle 435

End